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■ 마태복음 18장
1. 그 때에 제자들이 예수께 나아와 가로되 천국에서는 누가 크니이까
At the same time came the disciples unto Jesus , saying , Who is the greatest in the kingdom of heaven ?
2. 예수께서 한 어린 아이를 불러 저희 가운데 세우시고
And Jesus called a little child unto him , and set him in the midst of them ,
3. 가라사대 진실로 너희에게 이르노니 너희가 돌이켜 어린 아이들과 같이 되지 아니하면 결단코 천국에 들어가지 못하리라
And said , Verily I say unto you , Except ye be converted , and become as little children , ye shall not enter into the kingdom of heaven .
4. 그러므로 누구든지 이 어린 아이와 같이 자기를 낮추는 그이가 천국에서 큰 자니라
Whosoever therefore shall humble himself as this little child , the same is greatest in the kingdom of heaven .
5. 또 누구든지 내 이름으로 이런 어린 아이 하나를 영접하면 곧 나를 영접함이니
And whoso shall receive one such little child in my name receiveth me .
6. 누구든지 나를 믿는 이 소자 중 하나를 실족케 하면 차라리 연자 맷돌을 그 목에 달리우고 깊은 바다에 빠뜨리우는 것이 나으리라
But whoso shall offend one of these little ones which believe in me , it were better for him that a millstone were hanged about his neck , and that he were drowned in the depth of the sea .
7. 실족케 하는 일들이 있음을 인하여 세상에 화가 있도다 실족케 하는 일이 없을 수는 없으나 실족케 하는 그 사람에게는 화가 있도다
Woe unto the world because of offences ! for it must needs be that offences come ; but woe to that man by whom the offence cometh !
8. 만일 네 손이나 네 발이 너를 범죄케 하거든 찍어 내버리라 불구자나 절뚝발이로 영생에 들어가는 것이 두 손과 두 발을 가지고 영원한 불에 던지우는 것보다 나으니라
Wherefore if thy hand or thy foot offend thee , cut them off , and cast them from thee : it is better for thee to enter into life halt or maimed , rather than having two hands or two feet to be cast into everlasting fire .
9. 만일 네 눈이 너를 범죄케 하거든 빼어 내버리라 한 눈으로 영생에 들어가는 것이 두 눈을 가지고 지옥불에 던지우는 것보다 나으니라
And if thine eye offend thee , pluck it out , and cast it from thee : it is better for thee to enter into life with one eye , rather than having two eyes to be cast into hell fire .
10. 삼가 이 소자 중에 하나도 업신 여기지 말라 너희에게 말하노니 저희 천사들이 하늘에서 하늘에 계신 내 아버지의 얼굴을 항상 뵈옵느니라
Take heed that ye despise not one of these little ones ; for I say unto you , That in heaven their angels do always behold the face of my Father which is in heaven .
11. _
For the Son of man is come to save that which was lost .
12. 너희 생각에는 어떻겠느뇨 만일 어떤 사람이 양 일백 마리가 있는데 그 중에 하나가 길을 잃었으면 그 아흔아홉 마리를 산에 두고 가서 길 잃은 양을 찾지 않겠느냐
How think ye ? if a man have an hundred sheep , and one of them be gone astray , doth he not leave the ninety and nine , and goeth into the mountains , and seeketh that which is gone astray ?
13. 진실로 너희에게 이르노니 만일 찾으면 길을 잃지 아니한 아흔아홉 마리보다 이것을 더 기뻐하리라
And if so be that he find it , verily I say unto you , he rejoiceth more of that sheep, than of the ninety and nine which went not astray .
14. 이와 같이 이 소자 중에 하나라도 잃어지는 것은 하늘에 계신 너희 아버지의 뜻이 아니니라
Even so it is not the will of your Father which is in heaven , that one of these little ones should perish .
15. 네 형제가 죄를 범하거든 가서 너와 그 사람과만 상대하여 권고하라 만일 들으면 네가 네 형제를 얻은 것이요
Moreover if thy brother shall trespass against thee , go and tell him his fault between thee and him alone : if he shall hear thee , thou hast gained thy brother .
16. 만일 듣지 않거든 한두 사람을 데리고 가서 두세 증인의 입으로 말마다 증참케 하라
But if he will not hear thee, then take with thee one or two more , that in the mouth of two or three witnesses every word may be established .
17. 만일 그들의 말도 듣지 않거든 교회에 말하고 교회의 말도 듣지 않거든 이방인과 세리와 같이 여기라
And if he shall neglect to hear them , tell it unto the church : but if he neglect to hear the church , let him be unto thee as an heathen man and a publican .
18. 진실로 너희에게 이르노니 무엇이든지 너희가 땅에서 매면 하늘에서도 매일 것이요 무엇이든지 땅에서 풀면 하늘에서도 풀리리라
Verily I say unto you , Whatsoever ye shall bind on earth shall be bound in heaven : and whatsoever ye shall loose on earth shall be loosed in heaven .
19. 진실로 다시 너희에게 이르노니 너희 중에 두 사람이 땅에서 합심하여 무엇이든지 구하면 하늘에 계신 내 아버지께서 저희를 위하여 이루게 하시리라
Again I say unto you , That if two of you shall agree on earth as touching any thing that they shall ask , it shall be done for them of my Father which is in heaven .
20. 두세 사람이 내 이름으로 모인 곳에는 나도 그들 중에 있느니라
For where two or three are gathered together in my name , there am I in the midst of them .
21. 그 때에 베드로가 나아와 가로되 주여 형제가 내게 죄를 범하면 몇 번이나 용서하여 주리이까 일곱 번까지 하오리이까
Then came Peter to him , and said , Lord , how oft shall my brother sin against me , and I forgive him ? till seven times ?
22. 예수께서 가라사대 네게 이르노니 일곱 번뿐 아니라 일흔 번씩 일곱 번이라도 할지니라
Jesus saith unto him , I say not unto thee , Until seven times : but , Until seventy times seven .
23. 이러므로 천국은 그 종들과 회계하려 하던 어떤 임금과 같으니
Therefore is the kingdom of heaven likened unto a certain king , which would take account of his servants .
24. 회계할 때에 일만 달란트 빚진 자 하나를 데려오매
And when he had begun to reckon , one was brought unto him , which owed him ten thousand talents .
25. 갚을 것이 없는지라 주인이 명하여 그 몸과 처와 자식들과 모든 소유를 다 팔아 갚게 하라 한대
But forasmuch as he had not to pay , his lord commanded him to be sold , and his wife , and children , and all that he had , and payment to be made .
26. 그 종이 엎드리어 절하며 가로되 내게 참으소서 다 갚으리이다 하거늘
The servant therefore fell down , and worshipped him , saying , Lord , have patience with me , and I will pay thee all .
27. 그 종의 주인이 불쌍히 여겨 놓아 보내며 그 빚을 탕감하여 주었더니
Then the lord of that servant was moved with compassion , and loosed him , and forgave him the debt .
28. 그 종이 나가서 제게 백 데나리온 빚진 동관 하나를 만나 붙들어 목을 잡고 가로되 빚을 갚으라 하매
But the same servant went out , and found one of his fellowservants , which owed him an hundred pence : and he laid hands on him , and took him by the throat , saying , Pay me that thou owest .
29. 그 동관이 엎드리어 간구하여 가로되 나를 참아 주소서 갚으리이다 하되
And his fellowservant fell down at his feet , and besought him , saying , Have patience with me , and I will pay thee all .
30. 허락하지 아니하고 이에 가서 저가 빚을 갚도록 옥에 가두거늘
And he would not : but went and cast him into prison , till he should pay the debt .
31. 그 동관들이 그것을 보고 심히 민망하여 주인에게 가서 그 일을 다 고하니
So when his fellowservants saw what was done , they were very sorry , and came and told unto their lord all that was done .
32. 이에 주인이 저를 불러다가 말하되 악한 종아 네가 빌기에 내가 네 빚을 전부 탕감하여 주었거늘
Then his lord , after that he had called him , said unto him , O thou wicked servant , I forgave thee all that debt , because thou desiredst me :
33. 내가 너를 불쌍히 여김과 같이 너도 네 동관을 불쌍히 여김이 마땅치 아니하냐 하고
Shouldest not thou also have had compassion on thy fellowservant , even as I had pity on thee ?
34. 주인이 노하여 그 빚을 다 갚도록 저를 옥졸들에게 붙이니라
And his lord was wroth , and delivered him to the tormentors , till he should pay all that was due unto him .
35. 너희가 각각 중심으로 형제를 용서하지 아니하면 내 천부께서도 너희에게 이와 같이 하시리라
So likewise shall my heavenly Father do also unto you , if ye from your hearts forgive not every one his brother their trespasses .
■ 주석 보기
【마18:1 JFB】마18:1-9. Strife among the Twelve Who Should Be Greatest in the Kingdom of Heaven, with Relative Teaching. ( = 막9:33-50; Lu 9:46-50).
For the exposition, see on 막9:33-50.
【마18:1 CWC】The first announcement of His death and resurrection by our Lord in the last lesson, connected His suffering with the act of His own nation, while this predicts the part played in it by one of His own band (vv. 22, 23). It furnishes a starting point for a new lesson as in the other case.
The incident concluding chapter 17, is full of suggestive teaching. It is the temple tribute that is in mind, about sixty cents of our money, and Peter in saying "Yes," has already lost the significance of His confession of Christ. If He were "the Son of the living God," then was it not His glory that had appeared in the temple, and why should He pay tribute? But He surrenders His personal right, after He again makes it clear to His disciple. How His glory as Creator flashes forth in the miracle of the piece of money!
"At the same time" the disciples ask the question beginning the next chapter. Did our Lord's words about "the keys of the Kingdom of the heavens" in the preceding chapter awaken this inquiry? (Compare 눅9:46.) How selfish and worldly was their ambition still! The Lord's answer (vv. 2-4), is what He gave to Nicodemus (John 3). It is a question whether in verse 5 the reference is to a "little child" in the literal or in the spiritual sense, but the words "believe in me" (v. 6), turn the scale in favor of the latter. Verses 7 and 9 are hard to apply in. that connection, but they teach the necessity of removing all stumbling-blocks out of our way. Verse 10 brings us back to the little child in the literal sense. Some think the words mean that every such child has its guardian angel. Some that every believer has such an angel. While others take the word "angel" in the sense of "spirit" (행12:15), and interpret the passage to mean that if such little children, "who belong to the kingdom die, their disembodied spirits behold the Father's face in heaven, -- in other words they are saved."
In the section now reached (vv. 15-20), we meet for the second and last time in this Gospel the word "Church," which has special interest because her executive power in the earth is spoken of. It is plain until we come to verse 18, which is to be understood not as limited to the apostles and their "successors" so-called, but as including the whole of the local church in any place gathered unto the name of the Lord Jesus. He sanctions in heaven what she thus binds or loosens on earth. What a promise that in verses 19 and 20! What mighty things has it accomplished, and it still holds good!
The law of forgiveness (vv. 21-35), is in answer to Peter's question, inspired by the preceding, probably. In that case, however, our Lord had been speaking about restoring a brother to the Church, while here it is a question of personal grievances, and the forgiveness must be unlimited (compare 눅17:3, 4).
At chapter 19 we find Jesus in Judea again, His last visit there prior to His crucifixion. Had we this Gospel alone to consider it would appear as the first visit of Jesus after His baptism, but as a matter of fact there were at least two visits intervening, judging by Johns record.
Once more His enemies are at his heels, this time on the divorce question (vv. 3-12). The Pharisees were divided about this, the school of Hillel holding that a man might put away his wife for almost any cause, and that of Shammai, only for adultery. Our Lord goes back of Moses to the beginning (vv. 4-6). Moses never commanded writings of divorcement, but allowed or suffered it (vv. 7, 8) in cases where there was suspicion of adultery (Num. 5). The actual sin was punishable by death, the Lord's command in the matter is plain and authoritative (v. 9). But the disciples think that under such circumstances it is better not to marry at all (v. 10) which leads Christ to say that some are unfitted for it by nature, some have been mutilated by wicked men, while some remain unmarried for the sake of the Kingdom (v. 12). All are not able wisely to remain unmarried, but where they are, it is not a man-enforced celibacy, but a divinely-bestowed gift. This seems to some to be the meaning of verse 11.
The incident of the little children (vv. 13-15) shows that the disciples had not caught the significance of the teaching of the previous chapter. But blessed be God there is a place for children in the Kingdom. The parents in these cases must have been believers, setting an example to others to bring their offspring to Christ for His salvation and blessing.
The next incident brings before us a typical religious man of the world (vv. 16-26) through which we are taught that salvation is of God, and not dependent on the deeds of man. The Lord rebukes him for calling Him "good" (v. 17), because the young man was thinking of Him as a man merely, and^ "There is none righteous, no not one." He then meets him on his own ground. If he would do something to earn eternal life, there is but one thing to do; but this he is shown never to have done. If he really loves his neighbor as himself he would share what he had with his neighbor. The sequel shows how self-deceived he was (v. 22). "The eye of the needle" (v. 24) was a proverb among the Jews. After the gates of a city were closed at night, caravans could not enter. There were narrow openings at the side large enough for the human traveler to pass through but not his beast of burden. This opening was called "the eye of a needle."
Out of this event grows the conclusion of this lesson down to 20:16. The self-seeking disciple again comes into view (v. 27), and also the condescension of our Lord Who does not rebuke but graciously instructs him (vv. 28, 29). The "regeneration" here means the renewal of the earth when the Kingdom is finally set up (롬3:18-25).
"The Kingdom will be administered over Israel through the apostles according to the ancient theocratic judgeship (삿2:28)." But the promise holds something for all the faithful as well as the apostles (v. 29). The meaning of verse 30 is illuminated by the parable of the laborers in the next chapter which was uttered "to keep the disciples from a spirit of self-righteousness." God will give rewards in that day as may seem best to Him. They are not the legal outcome of our works even as saved sinners, but the expression of God's grace. We should be careful in the interpretation of parables not to seek a meaning or application of every detail, for in doing so we are as apt to teach error as truth.
【마18:1 MHCC】Christ spoke many words of his sufferings, but only one of his glory; yet the disciples fasten upon that, and overlook the others. Many love to hear and speak of privileges and glory, who are willing to pass by the thoughts of work and trouble. Our Lord set a little child before them, solemnly assuring them, that unless they were converted and made like little children, they could not enter his kingdom. Children, when very young, do not desire authority, do not regard outward distinctions, are free from malice, are teachable, and willingly dependent on their parents. It is true that they soon begin to show other dispositions, and other ideas are taught them at an early age; but these are marks of childhood, and render them proper emblems of the lowly minds of true Christians. Surely we need to be daily renewed in the spirit of our minds, that we may become simple and humble, as little children, and willing to be the least of all. Let us daily study this subject, and examine our own spirits.
【마18:7 MHCC】Considering the cunning and malice of Satan, and the weakness and depravity of men's hearts, it is not possible but that there should be offences. God permits them for wise and holy ends, that those who are sincere, and those who are not, may be made known. Being told before, that there will be seducers, tempters, persecutors, and bad examples, let us stand on our guard. We must, as far as lawfully we may, part with what we cannot keep without being entangled by it in sin. The outward occasions of sin must be avoided. If we live after the flesh, we must die. If we, through the Spirit, mortify the deeds of the body, we shall live. Christ came into the world to save souls, and he will reckon severely with those who hinder the progress of others who are setting their faces heavenward. And shall any of us refuse attention to those whom the Son of God came to seek and to save? A father takes care of all his children, but is particularly tender of the little ones.
【마18:10 JFB】마18:10-35. Further Teaching on the Same Subject, Including the Parable of the Unmerciful Debtor.
Same Subject (마18:10-20).
10. Take heed that ye despise—stumble.
not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven—A difficult verse; but perhaps the following may be more than an illustration:—Among men, those who nurse and rear the royal children, however humble in themselves, are allowed free entrance with their charge, and a degree of familiarity which even the highest state ministers dare not assume. Probably our Lord means that, in virtue of their charge over His disciples (히1:13; 요1:51), the angels have errands to the throne, a welcome there, and a dear familiarity in dealing with "His Father which is in heaven," which on their own matters they could not assume.
【마18:11 JFB】11. For the Son of man is come to save that which was lost—or "is lost." A golden saying, once and again repeated in different forms. Here the connection seems to be, "Since the whole object and errand of the Son of man into the world is to save the lost, take heed lest, by causing offenses, ye lose the saved." That this is the idea intended we may gather from 마18:14.
【마18:12 JFB】12, 13. How think ye? If a man have an hundred sheep, and one of them be gone astray, &c.—This is another of those pregnant sayings which our Lord uttered more than once. See on the delightful parable of the lost sheep in Lu 15:4-7. Only the object there is to show what the good Shepherd will do, when even one of His sheep is lost, to find it; here the object is to show, when found, how reluctant He is to lose it. Accordingly, it is added,
【마18:14 JFB】14. Even so it is not the will of your Father which is in heaven that one of these little ones should perish—How, then, can He but visit for those "offenses" which endanger the souls of these little ones?
【마18:15 JFB】15. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother, &c.—Probably our Lord had reference still to the late dispute, Who should be the greatest? After the rebuke—so gentle and captivating, yet so dignified and divine—under which they would doubtless be smarting, perhaps each would be saying, It was not I that began it, it was not I that threw out unworthy and irritating insinuations against my brethren. Be it so, says our Lord; but as such things will often arise, I will direct you how to proceed. First, Neither harbor a grudge against your offending brother, nor break forth upon him in presence of the unbelieving; but take him aside, show him his fault, and if he own and make reparation for it, you have done more service to him than even justice to yourself. Next, If this fail, take two or three to witness how just your complaint is, and how brotherly your spirit in dealing with him. Again, If this fail, bring him before the Church or congregation to which both belong. Lastly, If even this fail, regard him as no longer a brother Christian, but as one "without"—as the Jews did Gentiles and publicans.
【마18:15 MHCC】If a professed Christian is wronged by another, he ought not to complain of it to others, as is often done merely upon report, but to go to the offender privately, state the matter kindly, and show him his conduct. This would generally have all the desired effect with a true Christian, and the parties would be reconciled. The principles of these rules may be practised every where, and under all circumstances, though they are too much neglected by all. But how few try the method which Christ has expressly enjoined to all his disciples! In all our proceedings we should seek direction in prayer; we cannot too highly prize the promises of God. Wherever and whenever we meet in the name of Christ, we should consider him as present in the midst of us.
【마18:18 JFB】18. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven—Here, what had been granted but a short time before to Peter only (see on 마16:19) is plainly extended to all the Twelve; so that whatever it means, it means nothing peculiar to Peter, far less to his pretended successors at Rome. It has to do with admission to and rejection from the membership of the Church. But see on 요20:23.
【마18:19 JFB】19. Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.
【마18:20 JFB】20. For where two or three are gathered together in my name—or "unto my name."
there am I in the midst of them—On this passage—so full of sublime encouragement to Christian union in action and prayer—observe, first, the connection in which it stands. Our Lord had been speaking of church meetings before which the obstinate perversity of a brother was in the last resort to be brought, and whose decision was to be final—such honor does the Lord of the Church put upon its lawful assemblies. But not these assemblies only does He deign to countenance and honor. For even two uniting to bring any matter before Him shall find that they are not alone, for My Father is with them, says Jesus. Next, observe the premium here put upon union in prayer. As this cannot exist with fewer than two, so by letting it down so low as that number, He gives the utmost conceivable encouragement to union in this exercise. But what kind of union? Not an agreement merely to pray in concert, but to pray for some definite thing. "As touching anything which they shall ask," says our Lord—anything they shall agree to ask in concert. At the same time, it is plain He had certain things at that moment in His eye, as most fitting and needful subjects for such concerted prayer. The Twelve had been "falling out by the way" about the miserable question of precedence in their Master's kingdom, and this, as it stirred their corruptions, had given rise—or at least was in danger of giving rise—to "offenses" perilous to their souls. The Lord Himself had been directing them how to deal with one another about such matters. "But now shows He unto them a more excellent way." Let them bring all such matters—yea, and everything whatsoever by which either their own loving relationship to each other, or the good of His kingdom at large, might be affected—to their Father in heaven; and if they be but agreed in petitioning Him about that thing, it shall be done for them of His Father which is in heaven. But further, it is not merely union in prayer for the same thing—for that might be with very jarring ideas of the thing to be desired—but it is to symphonious prayer, the prayer by kindred spirits, members of one family, servants of one Lord, constrained by the same love, fighting under one banner, cheered by assurances of the same victory; a living and loving union, whose voice in the divine ear is as the sound of many waters. Accordingly, what they ask "on earth" is done for them, says Jesus, "of My Father which is in heaven." Not for nothing does He say, "of My Father"—not "YOUR Father"; as is evident from what follows: "For where two or three are gathered together unto My name"—the "My" is emphatic, "there am I in the midst of them." As His name would prove a spell to draw together many clusters of His dear disciples, so if there should be but two or three, that will attract Himself down into the midst of them; and related as He is to both the parties, the petitioners and the Petitioned—to the one on earth by the tie of His assumed flesh, and to the other in heaven by the tie of His eternal Spirit—their symphonious prayers on earth would thrill upward through Him to heaven, be carried by Him into the holiest of all, and so reach the Throne. Thus will He be the living Conductor of the prayer upward, and the answer downward.
【마18:21 JFB】Parable of the Unmerciful Debtor (마18:21-35).
21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him?—In the recent dispute, Peter had probably been an object of special envy, and his forwardness in continually answering for all the rest would likely be cast up to him—and if so, probably by Judas—notwithstanding his Master's commendations. And as such insinuations were perhaps made once and again, he wished to know how often and how long he was to stand it.
till seven times?—This being the sacred and complete number, perhaps his meaning was, Is there to be a limit at which the needful forbearance will be full?
【마18:21 MHCC】Though we live wholly on mercy and forgiveness, we are backward to forgive the offences of our brethren. This parable shows how much provocation God has from his family on earth, and how untoward his servants are. There are three things in the parable: 1. The master's wonderful clemency. The debt of sin is so great, that we are not able to pay it. See here what every sin deserves; this is the wages of sin, to be sold as a slave. It is the folly of many who are under strong convictions of their sins, to fancy they can make God satisfaction for the wrong they have done him. 2. The servant's unreasonable severity toward his fellow-servant, notwithstanding his lord's clemency toward him. Not that we may make light of wronging our neighbour, for that is also a sin against God; but we should not aggravate our neighbour's wronging us, nor study revenge. Let our complaints, both of the wickedness of the wicked, and of the afflictions of the afflicted, be brought to God, and left with him. 3. The master reproved his servant's cruelty. The greatness of sin magnifies the riches of pardoning mercy; and the comfortable sense of pardoning mercy, does much to dispose our hearts to forgive our brethren. We are not to suppose that God actually forgives men, and afterwards reckons their guilt to them to condemn them; but this latter part of the parable shows the false conclusions many draw as to their sins being pardoned, though their after-conduct shows that they never entered into the spirit, or experienced the sanctifying grace of the gospel. We do not forgive our offending brother aright, if we do not forgive from the heart. Yet this is not enough; we must seek the welfare even of those who offend us. How justly will those be condemned, who, though they bear the Christian name, persist in unmerciful treatment of their brethren! The humbled sinner relies only on free, abounding mercy, through the ransom of the death of Christ. Let us seek more and more for the renewing grace of God, to teach us to forgive others as we hope for forgiveness from him.
【마18:22 JFB】22. Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven—that is, so long as it shall be needed and sought: you are never to come to the point of refusing forgiveness sincerely asked. (See on Lu 17:3, 4).
【마18:23 JFB】23. Therefore—"with reference to this matter."
is the kingdom of heaven likened unto a certain king, which would take account of his servants—or, would scrutinize the accounts of his revenue collectors.
【마18:24 JFB】24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents—If Attic talents are here meant, 10,000 of them would amount to above a million and a half sterling; if Jewish talents, to a much larger sum.
【마18:25 JFB】25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made—(See 왕하4:1; 느5:8; 레25:39).
【마18:26 JFB】26. The servant therefore fell down, and worshipped him—or did humble obeisance to him.
saying, Lord, have patience with me, and I will pay thee all—This was just an acknowledgment of the justice of the claim made against him, and a piteous imploration of mercy.
【마18:27 JFB】27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt—Payment being hopeless, the master is first moved with compassion; next, liberates his debtor from prison; and then cancels the debt freely.
【마18:28 JFB】28. But the same servant went out, and found one of his fellow servants—Mark the difference here. The first case is that of master and servant; in this case, both are on a footing of equality. (See 마18:33, below.)
which owed him an hundred pence—If Jewish money is intended, this debt was to the other less than one to a million.
and he laid hands on him, and took him by the throat—he seized and throttled him.
saying, Pay me that thou owest—Mark the mercilessness even of the tone.
【마18:29 JFB】29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all—The same attitude, and the same words which drew compassion from his master, are here employed towards himself by his fellow servant.
【마18:30 JFB】30. And he would not; but went and cast him into prison, till he should pay the debt, &c.—Jesus here vividly conveys the intolerable injustice and impudence which even the servants saw in this act on the part of one so recently laid under the heaviest obligation to their common master.
【마18:32 JFB】32, 33. Then his lord, after that he had called him, said unto him, O thou wicked servant, &c.—Before bringing down his vengeance upon him, he calmly points out to him how shamefully unreasonable and heartless his conduct was; which would give the punishment inflicted on him a double sting.
【마18:34 JFB】34. And his lord was wroth, and delivered him to the tormentors—more than jailers; denoting the severity of the treatment which he thought such a case demanded.
till he should pay all that was due unto him.
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